The '''Dormition''' (Falling Asleep) of the [[Theotokos]] is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[August 15]].

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The '''Dormition''' (Falling Asleep) of the [[Theotokos]] is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[August 15]]. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ's mother. It proclaims that Mary has been "assumed" by [[God]] into the heavenly kingdom of [[Christ]] in the fullness of her spiritual and bodily existence.

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The Orthodox feast of the Dormition is very similar to what [[Roman Catholic Church|Roman Catholicism]] calls the ''Assumption of Mary''. According to Orthodox [[Tradition]], [[Theotokos|Mary]] died like all humanity, "falling asleep," so to speak, as the name of the feast indicates. (Roman Catholic theologians are divided on the issue of whether Mary died. Today most would favor an actual death before the Assumption.) The feast is preceded by 14 days of [[fasting]]; on these days, either the [[Great Paraklesis]] (service of supplication) or the [[Small Paraklesis]] is celebrated.

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==About the feast==

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According to Orthodox [[Tradition]], [[Theotokos|Mary]] died like all humanity, "falling asleep," so to speak, as the name of the feast indicates. She died as all people die, not "voluntarily" as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world. The feast was added to the Roman calendar in the seventh century as the ''Dormitio''. In the eighth century, the title was changed to the ''Assumptio'' (Assumption).

The [[Apostles]] were miraculously summoned to this event, and all were present except [[Apostle Thomas|Thomas]] when Mary passed from this life. She was then buried.

The [[Apostles]] were miraculously summoned to this event, and all were present except [[Apostle Thomas|Thomas]] when Mary passed from this life. She was then buried.

Thomas arrived a few days later, and desiring to see her one more time, convinced the others to open her tomb. Upon doing so, the Apostles discovered that her body was no longer present. This event is seen as a firstfruits of the [[General Resurrection|resurrection of the faithful]] that will occur at the [[Second Coming]] of Christ. The event is normally called the ''Dormition'', though there are many Orthodox parishes in English-speaking countries with the name ''Assumption''. In Greek, ''Dormition'' is ''Koimisis''—falling asleep in death—from which the word ''cemetery'' derives.

Thomas arrived a few days later, and desiring to see her one more time, convinced the others to open her tomb. Upon doing so, the Apostles discovered that her body was no longer present. This event is seen as a firstfruits of the [[General Resurrection|resurrection of the faithful]] that will occur at the [[Second Coming]] of Christ. The event is normally called the ''Dormition'', though there are many Orthodox parishes in English-speaking countries with the name ''Assumption''. In Greek, ''Dormition'' is ''Koimisis''—falling asleep in death—from which the word ''cemetery'' derives.

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As with the [[Nativity of the Theotokos|nativity of the Virgin]] and the feast of her [[Presentation of the Theotokos|entrance to the temple]], there are no biblical or historical sources for this feast. The Orthodox Church teaches that Mary is without personal sins[http://www.intratext.com/IXT/ENG0804/_P1B.HTM], as well that Mary truly needed to be saved by Christ as all human persons are saved from the trials, sufferings, and death of this world. She truly died and was raised up by her Son as the Mother of Life and participates already in the eternal life of paradise. This life of paradise is prepared and promised to all who "hear the word of God and keep it." ([[Gospel of Luke|Luke]] 11:27-28)

The dormition of the mother of the Theotokos, the [[Righteous]] [[Anna]], is celebrated on [[July 25]].

The dormition of the mother of the Theotokos, the [[Righteous]] [[Anna]], is celebrated on [[July 25]].

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==Celebration of the feast==

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The feast is preceded by 14 days of strict [[fasting]], with the exceptions that fish is eaten on the Feast of the [[Transfiguration]] ([[August 6]]). On weekdays before the feast, either the [[Great Paraklesis]] (service of supplication) or the [[Small Paraklesis]] is celebrated.

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On the eve of the feast, [[Vespers]] is served and contains three [[Old Testament]] readings that have [[New Testament]] meaning. In [[Genesis]] 28:10-17, Jacob's Ladder which unites heaven and earth points to the union of God with men which is realized most fully and perfectly in Mary the bearer of God. "How awesome is this place! This is none other than the house of God, and this is the gate of heaven!" In [[Book of Ezekiel|Ezekiel]] 43:27-44:4, the vision of the temple with the door to the East perpetually closed and filled with the glory of the Lord, symbolizes Mary. And in [[Proverbs]] 9:1-11, Mary is also identified with the "house" which the [[Holy Wisdom|Divine Wisdom]] has built for herself.

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Sometimes [[Matins]] is served on the morning of the feast. The Gospel reading is from [[Gospel of Luke|Luke]] 1:39-49, 56. It is read on all feasts of the Theotokos and includes the [[Magnificat|Theotokos' saying]]: "My soul magnifies the Lord and my spirit rejoices in God my Saviour, for he has regarded the low estate of his handmaiden, for behold, henceforth all generations will call me blessed."

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[[Divine Liturgy]] is served on the day on the feast. In some churches, it is the custom to bless flowers on this feast before the Liturgy. The [[Apostolos|epistle reading]] is from [[Philippians]] 2:5-11, and speaks of "Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men." The [[Gospels|gospel reading]] is taken from Luke 10:38-42 and 11:27-28 together; this reading is also always read on all feasts of the Theotokos. In it, the Lord says, "blessed are those who hear the word of God and keep it!"

*[http://www.rollins.edu/Foreign_Lang/Russian/assumpt.html The Assumption (Dormition) of the Virgin], a descriptive commentary of festal [[icon]]s

*[http://www.rollins.edu/Foreign_Lang/Russian/assumpt.html The Assumption (Dormition) of the Virgin], a descriptive commentary of festal [[icon]]s

*[http://www.comeandseeicons.com/festal/festal.htm#phf13 Icons of the Dormition of Mary]

*[http://www.comeandseeicons.com/festal/festal.htm#phf13 Icons of the Dormition of Mary]

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*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102302 The Dormition of our Most Holy Lady the Mother of God and Ever-Virgin Mary] ([[OCA]])

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*[http://www.goarch.org/special/listen_learn_share/dormition August 15: Feast of the Dormition of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary] ([[GOARCH]])

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*[http://www.oca.org/FSsermons-details.asp?SID=4&ID=9 Sermon on the Dormition of the Virgin Mary] Saint [[Gregory Palamas]], Archbishop of [[Thessalonica]]

[[Category:Feasts]]

[[Category:Feasts]]

[[Category:Great Feasts]]

[[Category:Great Feasts]]

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[[es:Dormición]]

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[[fr:Dormition]]

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[[ro:Adormirea Maicii Domnului]]

Revision as of 14:59, March 22, 2012

The Dormition of the Theotokos

The Dormition (Falling Asleep) of the Theotokos is one of the Great Feasts of the Orthodox Church, celebrated on August 15. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ's mother. It proclaims that Mary has been "assumed" by God into the heavenly kingdom of Christ in the fullness of her spiritual and bodily existence.

Contents

About the feast

According to Orthodox Tradition, Mary died like all humanity, "falling asleep," so to speak, as the name of the feast indicates. She died as all people die, not "voluntarily" as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world. The feast was added to the Roman calendar in the seventh century as the Dormitio. In the eighth century, the title was changed to the Assumptio (Assumption).

The Apostles were miraculously summoned to this event, and all were present except Thomas when Mary passed from this life. She was then buried.

Thomas arrived a few days later, and desiring to see her one more time, convinced the others to open her tomb. Upon doing so, the Apostles discovered that her body was no longer present. This event is seen as a firstfruits of the resurrection of the faithful that will occur at the Second Coming of Christ. The event is normally called the Dormition, though there are many Orthodox parishes in English-speaking countries with the name Assumption. In Greek, Dormition is Koimisis—falling asleep in death—from which the word cemetery derives.

As with the nativity of the Virgin and the feast of her entrance to the temple, there are no biblical or historical sources for this feast. The Orthodox Church teaches that Mary is without personal sins[1], as well that Mary truly needed to be saved by Christ as all human persons are saved from the trials, sufferings, and death of this world. She truly died and was raised up by her Son as the Mother of Life and participates already in the eternal life of paradise. This life of paradise is prepared and promised to all who "hear the word of God and keep it." (Luke 11:27-28)

On the eve of the feast, Vespers is served and contains three Old Testament readings that have New Testament meaning. In Genesis 28:10-17, Jacob's Ladder which unites heaven and earth points to the union of God with men which is realized most fully and perfectly in Mary the bearer of God. "How awesome is this place! This is none other than the house of God, and this is the gate of heaven!" In Ezekiel 43:27-44:4, the vision of the temple with the door to the East perpetually closed and filled with the glory of the Lord, symbolizes Mary. And in Proverbs 9:1-11, Mary is also identified with the "house" which the Divine Wisdom has built for herself.

Sometimes Matins is served on the morning of the feast. The Gospel reading is from Luke 1:39-49, 56. It is read on all feasts of the Theotokos and includes the Theotokos' saying: "My soul magnifies the Lord and my spirit rejoices in God my Saviour, for he has regarded the low estate of his handmaiden, for behold, henceforth all generations will call me blessed."

Divine Liturgy is served on the day on the feast. In some churches, it is the custom to bless flowers on this feast before the Liturgy. The epistle reading is from Philippians 2:5-11, and speaks of "Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men." The gospel reading is taken from Luke 10:38-42 and 11:27-28 together; this reading is also always read on all feasts of the Theotokos. In it, the Lord says, "blessed are those who hear the word of God and keep it!"